Biodiversityhttps://iefworld.org/
enApplying the hard lessons of coronavirus to the biodiversity crisishttps://iefworld.org/node/1051
<span class="field field--name-title field--type-string field--label-hidden">Applying the hard lessons of coronavirus to the biodiversity crisis</span>
<span class="field field--name-uid field--type-entity-reference field--label-hidden"><span lang="" about="https://iefworld.org/user/1" typeof="schema:Person" property="schema:name" datatype="" xml:lang="">admin</span></span>
<span class="field field--name-created field--type-created field--label-hidden">1. April 2020 - 0:16</span>
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<div class="field__item"><a href="https://iefworld.org/taxonomy/term/8" hreflang="en">Biodiversity</a></div>
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<h2 style="text-align: center; color: rgb(0, 153, 0);">Applying the hard lessons of coronavirus to the biodiversity crisis</h2>
<p>Jamison Ervin<br />
Manager, Global Programme on Nature for Development, UNDP<br />
27 March 2020</p>
</div>
<hr style="width: 100%; height: 2px;" /><p>I attended one of three major biodiversity planning meetings this February, originally scheduled for China, but relocated to Rome. The day I arrived, there were three cases of the coronavirus COVID-19 in northern Italy. Two days later there were 21, and five days later there were 229. I left the fifth day, without even attending the primary workshop. A colleague teased me, and I worried that I had over-reacted. From my early training in public health, I suspected this was not just a distant wave, but an unstoppable tsunami that would soon crash upon the world. A few short weeks later, the magnitude of this tsunami became clear, a once-in-a-century crisis that threatens to upend every society on earth.</p>
<p>This year was supposed to be a ‘Super Year for Nature,’ with a number of global meetings; a World Conservation Congress, a UN Ocean Conference, and a UN Nature Summit – all culminating in a global biodiversity conference that would agree on a decade-long 'Post-2020 Biodiversity Framework'. This was supposed to be the year that launched the Decade of Restoration, and that finally acknowledged nature-based solutions in climate negotiations. But COVID-19 had other plans. We must learn and adapt faster than ever, and the virus has lessons that apply to the global crises of biodiversity loss.</p>
<h3 style=" color: rgb(0, 153, 0);">Exposing societal weaknesses</h3>
<p>Complex, interconnected systems are as vulnerable as their weakest links. COVID-19 has exposed societal weaknesses around the world—in health care, homelessness, and inequality. Health care systems depend on vulnerable global supply chains for vital equipment. I had the luxury of returning from Rome early to purchase a modest stockpile of necessities and hunker down, but 80 percent of humanity lives on less than US$10 a day and will face this pandemic with no social or economic safety net whatsoever. These weaknesses both exacerbate, and are exacerbated by, a global pandemic.</p>
<p>Change can be complex and unpredictable. As I watched the numbers of cases escalate in Rome, it was clear that this was an exponential growth curve, a pattern that we tend to dramatically underestimate. It was also clear that there are tipping points; early actions have exponential benefits, late actions are exponentially more difficult, and actions beyond the point of no return may have little or no benefit at all. Our responses to change must be smart and proactive. Countries with strong and early measures for testing and isolating in order to ‘bend the curve’ of the pandemic are seeing the lowest death rates. The timing of our response is everything.</p>
<p>The pace and degree of transformative change can surprise us. Powerful business-as-usual interests want to maintain the status quo, but a crisis challenges these dynamics. Actions that seemed impossible yesterday seem possible today and could seem inevitable tomorrow. A Wuhan-like shutdown seemed impossible in Italy, an Italy-like shutdown seemed impossible in New York. Now shutdowns seem inevitable in cities around the world.</p>
<p>How can we apply these lessons apply to biodiversity?</p>
<h3 style=" color: rgb(0, 153, 0);">1. Create a nature-based planetary safety net by strengthening the weakest links in our global systems</h3>
<p>Nature and our economic systems are inextricably interwoven. Our global food system, for example, is vulnerable to biodiversity loss - as go the pollinators, so goes 35 percent of our global crops. With a million species at risk of extinction, including pollinators, we must shore up natural ecosystems as a planetary safety net for humanity.</p>
<h3 style=" color: rgb(0, 153, 0);">2. Select dense, multi-dimensional solutions that solve complex, multi-dimensional challenges</h3>
<p>We must be as efficient as possible in simultaneously solving multi-dimensional challenges in nature and development. There is already a growing call for green COVID-19 rescue plans. A good start would be to commit to massive inclusive investments in agroforestry, regenerative agriculture, mangrove restoration, and more. Such solutions help stem our biodiversity crisis, mitigate more than a third of greenhouse gases, prevent disasters, and buffer the more than two billion people in poverty who directly depend on nature for their livelihoods.</p>
<h3 style=" color: rgb(0, 153, 0);">3. Commit to action now</h3>
<p>We must be willing to take smart, strategic action. This means challenging the status quo, and the powerful interests that will resist change. We must listen to science, and understanding and avoiding nature’s tipping points. This means using the best available spatial data to make informed decisions about land use. As with COVID-19, taking steps to prevent species extinctions and ecological collapse is largely a matter of timing. I wondered if I had overreacted by leaving Italy too soon, until I read “everything you do before a pandemic seems overreacting, and everything you do after seems too little, too late.” The stakes for humanity have never been higher, and now is the time to act.</p>
<h3 style=" color: rgb(0, 153, 0);">4. Craft a bold Marshall Plan for nature</h3>
<p>We must act as one planet to solve our biodiversity crisis by crafting a bold, coordinated, comprehensive plan. The draft post-2020 biodiversity framework is not nearly transformative enough to change the trajectory of biodiversity loss. It is time for a Marshall Plan for nature, one that sufficiently invests in the protection, restoration and sustainable management of biodiversity, and that repositions nature at the heart of sustainable development. To do anything less is to succumb to a slow-moving crisis that will eventually have far more consequences for humanity than COVID-19.</p>
<p>Like nearly everything else, this year’s biodiversity events have largely been postponed, many until next year. However, if we can learn hard lessons from COVID-19 and apply them to the existential crisis of biodiversity loss as we head into recovery, 2020 just may well turn out to be a 'Super Year' for nature after all.</p>
<hr /><p><small>Source: <a href="https://www.undp.org/content/undp/en/home/blog/2020/applying-the-hard-lessons-of-coronavirus-to-the-biodiversity-cri.html">https://www.undp.org/content/undp/en/home/blog/2020/applying-the-hard-l…</a></small></p>
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<p><small>Last updated 31 March 2020</small></p>
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<section class="field field--name-field-comments field--type-comment field--label-above comment-wrapper"></section>Tue, 31 Mar 2020 21:16:06 +0000admin1051 at https://iefworld.orghttps://iefworld.org/node/1051#commentsIEF and Biodiversityhttps://iefworld.org/node/981
<span class="field field--name-title field--type-string field--label-hidden">IEF and Biodiversity</span>
<span class="field field--name-uid field--type-entity-reference field--label-hidden"><span lang="" about="https://iefworld.org/user/1" typeof="schema:Person" property="schema:name" datatype="" xml:lang="">admin</span></span>
<span class="field field--name-created field--type-created field--label-hidden">11. May 2019 - 15:18</span>
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<div class="field__item"><a href="https://iefworld.org/taxonomy/term/8" hreflang="en">Biodiversity</a></div>
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<h2 style="text-align: center; color: rgb(0, 153, 0);">IEF and Biodiversity</h2>
<p>Launch of a new thematic issue</p>
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<hr style="width: 100%; height: 2px;" /><p>The growing crisis in biodiversity has now reached the top of the international agenda alongside climate change, with the recent release of a damning report, the IPBES Global Assessment of Biodiversity. The International Environment Forum has decided to add <a href="https://iefworld.org/biodiversity"><b>Nature and Biodiversity</b></a> as a new issue on which to concentrate, with materials in support of its membership accessible through a new Issue page on its web site. These include a summary of the <a href=" https://iefworld.org/node/977">Global Assessment on Biodiversity and Ecosystem Services 2019</a> providing the latest consensus scientific information from the Intergovernmental Science-Policy Platform on Biodiversity and Ecosystem Services (IPBES) on the crisis facing nature and its biodiversity on which we all depend; a compilation of Baha'i writings and texts on <a href="https://iefworld.org/cmpbiodiv">Nature and Biodiversity</a> to put this issue in a spiritual context; and a list of <a href="https://iefworld.org/todo_biodiversity">things that everyone can do</a> to help to protect biodiversity. More materials will be added as they become available.</p>
<p>Some IEF members have been involved as scientists in this issue for many years, and have even contributed to the IBPES global assessment process. Sylvia Karlsson-Vinkhuyzen organized a workshop recently at Wageningen University in the Netherlands preparing inputs to IPBES on indicators of peoples' relationships to nature, with the participation of Arthur Dahl and other experts, including one of the lead authors of the IPBES report. Sylvia and Austin Bowden-Kerby of Fiji also contributed to an IPBES meeting in New Zealand last year.</p>
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<p><img alt="" data-entity-type="" data-entity-uuid="" height="66" src="https://iefworld.org/gr/IEFlogo5.gif" width="142" /></p>
<p><small>Last updated 11 May 2019</small></p>
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<section class="field field--name-field-comments field--type-comment field--label-above comment-wrapper"></section>Sat, 11 May 2019 12:18:54 +0000admin981 at https://iefworld.orghttps://iefworld.org/node/981#commentsThings to do to protect biodiversityhttps://iefworld.org/todo_biodiversity
<span class="field field--name-title field--type-string field--label-hidden">Things to do to protect biodiversity</span>
<span class="field field--name-uid field--type-entity-reference field--label-hidden"><span lang="" about="https://iefworld.org/user/1" typeof="schema:Person" property="schema:name" datatype="" xml:lang="">admin</span></span>
<span class="field field--name-created field--type-created field--label-hidden">11. May 2019 - 14:23</span>
Sat, 11 May 2019 11:23:37 +0000admin980 at https://iefworld.orgNature and Biodiversityhttps://iefworld.org/biodiversity
<span property="schema:name" class="field field--name-title field--type-string field--label-hidden">Nature and Biodiversity</span>
<span rel="schema:author" class="field field--name-uid field--type-entity-reference field--label-hidden"><span lang="" about="https://iefworld.org/user/1" typeof="schema:Person" property="schema:name" datatype="" xml:lang="">admin</span></span>
<span property="schema:dateCreated" content="2019-05-09T16:49:03+00:00" class="field field--name-created field--type-created field--label-hidden">9. May 2019 - 19:49</span>
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<div class="field__item"><a href="https://iefworld.org/taxonomy/term/128" hreflang="en">Nature</a></div>
<div class="field__item"><a href="https://iefworld.org/taxonomy/term/8" hreflang="en">Biodiversity</a></div>
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<h2 style="background-color: rgb(0, 153, 0); color: rgb(255, 255, 255);">
Nature and Biodiversity</h2>
<p> </p>
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<hr style="width: 100%; height: 2px;" /><p>Nature embodies concepts including biodiversity, ecosystems, Mother
Earth, and systems of life. Nature contributes ecosystem goods and
services, and gifts including beauty and spiritual refreshment. Both
nature and nature’s contributions to people are vital for human existence
and for a good quality of life often described as human well-being, living
in harmony with nature, or living well in balance and harmony with Mother
Earth. Baha'u'llah described the countryside as the world of the soul.
While more food, energy and materials than ever before are now being
supplied to people in most places, this is increasingly at the expense of
nature’s ability to provide such contributions in the future and
frequently undermines nature’s many other contributions, which range from
water quality regulation to sense of place. The biosphere, upon which
humanity as a whole depends, is being altered to an unparalleled degree
across all spatial scales. Biodiversity – the diversity within species,
between species and of ecosystems – is declining faster than at any time
in human history. This is a crisis as serious and threatening as climate
change. </p>
<hr /><div style="text-align: center;">
<p><a href="https://iefworld.org/node/977"><b>Global Assessment on Biodiversity and Ecosystem
Services 2019</b></a></p>
<p><a href="https://iefworld.org/cmpbiodiv"><b>Compilation of Baha'i texts on Nature and
Biodiversity</b></a></p>
<p><a href="https://iefworld.org/todo_biodiversity"><b>Things You Can Do to Protect
Biodiversity</b></a></p>
</div>
<hr style="width: 100%; height: 2px;" /><div style="text-align: center;">
<p><img src="https://iefworld.org/gr/IEFlogo5.gif" height="66" width="142" /></p>
<p><small>Last updated 12 May 2019</small></p>
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Thu, 09 May 2019 16:49:03 +0000admin979 at https://iefworld.orgNature and Biodiversityhttps://iefworld.org/cmpbiodiv
<span class="field field--name-title field--type-string field--label-hidden">Nature and Biodiversity</span>
<span class="field field--name-uid field--type-entity-reference field--label-hidden"><span lang="" about="https://iefworld.org/user/1" typeof="schema:Person" property="schema:name" datatype="" xml:lang="">admin</span></span>
<span class="field field--name-created field--type-created field--label-hidden">9. May 2019 - 19:21</span>
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<div class="field__item"><a href="https://iefworld.org/taxonomy/term/128" hreflang="en">Nature</a></div>
<div class="field__item"><a href="https://iefworld.org/taxonomy/term/8" hreflang="en">Biodiversity</a></div>
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<img alt="" data-entity-type="" data-entity-uuid="" src="https://iefworld.org/gr/GTHIS4.JPG" style="width: 85px; height: 80px;" />
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<h3 style=" color: rgb(255, 255, 255);">COMPILATIONS FROM THE BAHÁ'Í
WRITINGS</h3>
</div>
<hr /><div style="text-align: center;">
<h2 style=" color: rgb(0, 153, 0);">NATURE AND BIODIVERSITY</h2>
</div>
<blockquote>
<p><i>A compilation of references in the Bahá'í Writings and statements of
the Bahá'í International Community on nature and biodiversity. Often
the references to natural phenomena are used in the Writings as a
metaphor for human experience.<br /></i></p>
</blockquote>
<div style="text-align: center;">
<hr /><h4 style=" color: rgb(0, 153, 0);">CONTENTS</h4>
<p><small><a href="#Nature">NATURE</a></small><br /><small><a href="#NaturalCycles">Natural Cycles</a></small> <br /><small><a href="#Bahai_attitude_towards_nature">Bahá'í Attitude Towards
Nature</a></small><br /><small><a href="#MINERALS">MINERALS</a></small> <br /><small><a href="#PLANTS">PLANTS AND TREES</a></small> <br /><small><a href="#ANIMALS">ANIMALS</a></small> <br /><small><a href="#APPROACH_TO_ANIMALS">Approach to animals</a></small> <br /><small><a href="#PLACE_OF_ANIMALS_IN_THE_CREATION">Place of animals in
the creation</a></small> <br /><small><a href="#DISTINCTION_BETWEEN_ANIMALS_AND_HUMANS">Distinction
between animals and humans</a></small> <br /><small><a href="#NEED_FOR_MAN_TO_RISE_ABOVE_THE_ANIMAL_STATE">Need for
man to rise above the animal state</a></small> <br /><small><a href="#EATING_MEAT">Eating meat</a></small> <br /><small><a href="#Environmental_Protection">ENVIRONMENTAL PROTECTION</a></small></p>
</div>
<hr /><p>Bahá'í Scriptures describe nature as a reflection of the sacred. They
teach that nature should be valued and respected, but not worshipped;
rather, it should serve humanity's efforts to carry forward an
ever-advancing civilization. However, in light of the interdependence of
all parts of nature, and the importance of evolution and diversity "to the
beauty, efficiency and perfection of the whole," every effort should be
made to preserve as much as possible the earth's bio-diversity and natural
order.</p>
<p>As trustees, or stewards, of the planet's vast resources and biological
diversity, humanity must learn to make use of the earth's natural
resources, both renewable and non-renewable, in a manner that ensures
sustainability and equity into the distant reaches of time. This attitude
of stewardship will require full consideration of the potential
environmental consequences of all development activities. It will compel
humanity to temper its actions with moderation and humility, realizing
that the true value of nature cannot be expressed in economic terms. It
will also require a deep understanding of the natural world and its role
in humanity's collective development - both material and spiritual.
Therefore, sustainable environmental management must come to be seen not
as a discretionary commitment mankind can weigh against other competing
interests, but rather as a fundamental responsibility that must be
shouldered - a pre-requisite for spiritual development as well as the
individual's physical survival.<br /><small><span style="color: rgb(0, 0, 255);">(Bahá'í International
Community, <i><a href="https://iefworld.org/bicvsid.htm">Valuing Spirituality in
Development: Initial Considerations Regarding the Creation of
Spiritually Based Indicators for Development</a></i>. A concept
paper written for the World Faiths and Development Dialogue, Lambeth
Palace, London, 18-19 February 1998)</span></small></p>
<hr /><div style="text-align: center;">
<h2 style=" color: rgb(0, 153, 0);" id="Nature">NATURE</h2>
</div>
<p>Nature in its essence is the embodiment of My Name, the Maker, the
Creator. Its manifestations are diversified by varying causes, and in this
diversity there are signs for men of discernment. Nature is God’s Will and
is its expression in and through the contingent world. It is a
dispensation of Providence ordained by the Ordainer, the All-Wise. Were
anyone to affirm that it is the Will of God as manifested in the world of
being, no one should question this assertion. It is endowed with a power
whose reality men of learning fail to grasp. Indeed a man of insight can
perceive naught therein save the effulgent splendor of Our Name, the
Creator. Say: This is an existence which knoweth no decay, and Nature
itself is lost in bewilderment before its revelations, its compelling
evidences and its effulgent glory which have encompassed the universe.<br /><small><span style="color: rgb(0, 0, 255);">(Bahá'u'lláh, <i>Tablets of
Bahá'u'lláh</i>, p. 142)</span></small></p>
<hr /><p>By nature is meant those inherent properties and necessary relations
derived from the realities of things. And these realities of things,
though in the utmost diversity, are yet intimately connected one with the
other.<br /><span style="color: rgb(0, 0, 255);"><small>('Abdu'l-Bahá, Tablet to Dr.
Forel, in <i>The Bahá'í Revelation</i>, p. 223)</small></span></p>
<hr /><p>This nature is subject to a sound organization, to inviolable laws, to a
perfect order, and to a consummate design, from which it never departs. To
such an extent is this true that were you to gaze with the eye of insight
and discernment, you would observe all things - from the smallest
invisible atom to the largest globes in the world of existence, such as
the sun or the other great stars and luminous bodies - are most perfectly
organized, be it with regard to their order, their composition, their
outward form, or their motion, and that all are subject to one universal
law from which they never depart.<br /><span style="color: rgb(0, 0, 255);"><small>('Abdu'l-Bahá, <i>Some
Answered Questions</i>, Chpt. 1, p. 3)</small></span></p>
<hr /><p>...originally matter was one, and that one matter appeared in a different
form in each element. Thus various forms appeared, and as they appeared,
they each assumed an independent form and became a specific element....
Then these elements were composed, arranged and combined in infinite
forms.... From the composition of the elements; from their combination,
manner and proportion; and from their interaction with other beings
countless forms and realities and innumerable beings have come to exist.<br /><small><span style="color: rgb(0, 0, 255);">('Abdu'l-Bahá, <i>Some
Answered Questions</i>. <span style="font-size:11px;"><small><span style="color: rgb(0, 0, 255);">Haifa,
Baha'i World Centre, 2014</span></small>.</span> Chpt. 47, p.
208-209)</span></small></p>
<hr /><p>...this terrestrial globe came to exist, grow and develop in the matrix
of the universe and assumed different forms and conditions until it
gradually attained its present completeness, became adorned with countless
beings, and appeared in such a consummate form.<br /><span style="color: rgb(0, 0, 255);"><small>('Abdu'l-Bahá, <i>Some
Answered Questions</i>. <span style="font-size:11px;"><small><span style="color: rgb(0, 0, 255);">Haifa,
Baha'i World Centre, 2014</span></small></span>. Chpt. 47, p.
210)</small></span></p>
<hr /><p>If we look with a perceiving eye upon the world of creation, we find that
all existing things may be classified as follows: First - Mineral - that
is to say matter or substance appearing in various forms of composition.
Second - Vegetable - possessing the virtues of the mineral plus the power
of augmentation or growth, indicating a degree higher and more specialized
than the mineral. Third - Animal - possessing the attributes of the
mineral and vegetable plus the power of sense perception. Fourth - Human -
the highest specialized organism of visible creation, embodying the
qualities of the mineral, vegetable and animal plus an ideal endowment
absolutely minus and absent in the lower kingdoms - the power of
intellectual investigation into the mysteries of outer phenomena. The
outcome of this intellectual endowment is science which is especially
characteristic of man. This scientific power investigates and apprehends
created objects and the laws surrounding them. It is the discoverer of the
hidden and mysterious secrets of the material universe and is peculiar to
man alone. The most noble and praiseworthy accomplishment of man therefore
is scientific knowledge and attainment.<br /><small><span style="color: rgb(0, 0, 255);">('Abdu'l-Bahá, in <i>Bahá'í
World Faith</i>, p. 242)</span></small></p>
<hr /><h4 style=" color: rgb(0, 153, 0);" id="NaturalCycles">NATURAL CYCLES</h4>
<p>...the growth and development of all beings proceeds by gradual degrees.
This is the universal and divinely ordained law and the natural order.<br /><span style="color: rgb(0, 0, 255);"><small>('Abdu'l-Bahá, <i>Some
Answered Questions</i>, Chpt. 51, p. 229)</small></span></p>
<hr /><p>All beings, whether universal or particular, were created perfect and
complete from the beginning. The most one can say is that their
perfections only become apparent gradually. The law of God is one; the
evolution of existence is one; the divine order is one.<br /><span style="color: rgb(0, 0, 255);"><small>('Abdu'l-Bahá, <i>Some
Answered Questions</i>, Chpt. 51, p. 229)</small></span></p>
<hr /><p>The innumerable created things that are found in the world of existence -
be they man, animal, plant, or mineral - must each be composed of
elements. There is no doubt that the completeness seen in each and every
thing arises, by divine creation, from the component elements, their
appropriate combination, their proportionate measure, the manner of their
composition, and the influence of other created things. For all beings are
linked together like a chain; and mutual aid, assistance, and interaction
are among their intrinsic properties and are the cause of their formation,
development and growth.<br /><span style="color: rgb(0, 0, 255);"><small>('Abdu'l-Bahá, <i>Some
Answered Questions</i>, Chpt. 46, p. 205)</small></span></p>
<hr /><p>As preordained by the Fountain-head of Creation, the temple of the world
hath been fashioned after the image and likeness of the human body. In
fact each mirroreth forth the image of the other, wert thou but to observe
with discerning eyes. By this is meant that even as the human body in this
world, which is outwardly composed of different limbs and organs, is in
reality a closely integrated, coherent entity, similarly the structure of
the physical world is like unto a single being whose limbs and members are
inseparably linked together.</p>
<p>Were one to observe with an eye that discovereth the realities of all
things, it would become clear that the greatest relationship that bindeth
the world of being together lieth in the range of created things
themselves, and that co-operation, mutual aid and reciprocity are
essential characteristics in the unified body of the world of being,
inasmuch as all created things are closely related together and each is
influenced by the other or deriveth benefit therefrom, either directly or
indirectly.</p>
<p>Consider for instance how one group of created things constituteth the
vegetable kingdom, and another the animal kingdom. Each of these two
maketh use of certain elements in the air on which its own life dependeth,
while each increaseth the quantity of such elements as are essential for
the life of the other. In other words, the growth and development of the
vegetable world is impossible without the existence of the animal kingdom,
and the maintenance of animal life is inconceivable without the
co-operation of the vegetable kingdom. Of like kind are the relationships
that exist among all created things. Hence it was stated that co-operation
and reciprocity are essential properties which are inherent in the unified
system of the world of existence, and without which the entire creation
would be reduced to nothingness.</p>
<p>In surveying the vast range of creation thou shalt perceive that the
higher a kingdom of created things is on the arc of ascent, the more
conspicuous are the signs and evidences of the truth that co-operation and
reciprocity at the level of a higher order are greater than those that
exist at the level of a lower order. For example, the evident signs of
this fundamental reality are more discernible in the vegetable kingdom
than in the mineral, and still more manifest in the animal world than in
the vegetable.<br /><span style="color: rgb(0, 0, 255);"><small>('Abdu'l-Bahá, in Huququ'llah,
<i>Compilation of Compilations</i>, page 509)</small></span></p>
<hr /><h4 style=" color: rgb(0, 153, 0);" id="Bahai_attitude_towards_nature">THE
BAHÁ'Í ATTITUDE TOWARDS NATURE</h4>
<p>Every man of discernment, while walking upon the earth, feeleth indeed
abashed, inasmuch as he is fully aware that the thing which is the source
of his prosperity, his wealth, his might, his exaltation, his advancement
and power is, as ordained by God, the very earth which is trodden beneath
the feet of all men. There can be no doubt that whoever is cognizant of
this truth, is cleansed and sanctified from all pride, arrogance, and
vainglory....<br /><span style="color: rgb(0, 0, 255);"><small>(Bahá'u'lláh, <i>Epistle to
the Son of the Wolf</i>, Wilmette, Bahá’í Publishing Trust, 1988, p.
44)</small></span></p>
<hr /><p>Bahá'u'lláh loved the beauty and verdure of the country. One day He
passed the remark: 'I have not gazed on verdure for nine years. The
country is the world of the soul, the city is the world of bodies.'<br /><span style="color: rgb(0, 0, 255);"><small>('Abdu'l-Bahá, in J. E.
Esslemont, <i>Bahá'u'lláh and the New Era</i>. Chpt. 3, p. 35)</small></span></p>
<hr /><p>Bahá'u'lláh said of His two years in the mountains: "the birds of the air
were My companions and the beasts of the field My associates."<br /><span style="color: rgb(0, 0, 255);"><small>(Bahá'u'lláh, quoted in Shoghi
Effendi, <i>God Passes By</i>, p. 120)</small></span></p>
<hr /><p>In 1875 – eight years after Baha'u'llah's incarceration within the walls
of the prison city of Acre – His son 'Abdul-Baha rented an island formed
by two water canals. On this island, 'Abdu'l-Baha created an exquisite
garden for His father Who, by then, had suffered more than two decades of
imprisonment and exile. Baha'u'llah called the garden "Ridvan" – meaning
"paradise". After 'Abdu'l-Baha's acquisition of the island, pilgrims from
Iran and neighboring countries brought shrubs, trees and flowering plants
to populate the flower beds. During their long overland journeys, some of
the travelers watered the plants at the expense of their own thirst. As
restrictions on His movements were gradually relaxed, Baha'u'llah made His
first visits to the garden. He went there often, sometimes staying
overnight in a modest house on the island. Baha'u'llah referred to it as
'Our Verdant Isle' and wrote some beautiful things in which he describes
Himself actually sitting in the garden. In one passage, Baha'u'llah says
that He was here in the garden enjoying 'its streams flowing, and its
trees luxuriant, and the sunlight playing in their midst.'<br /><span style="color: rgb(0, 0, 255);"><small>(Based on
<a href="https://news.bahai.org/story/797/">https://news.bahai.org/story/797/</a>)</small></span></p>
<hr /><p>When... thou dost contemplate the innermost essence of all things, and
the individuality of each, thou wilt behold the signs of thy Lord's mercy
in every created thing, and see the spreading rays of His Names and
Attributes throughout all the realm of being.... Then wilt thou observe
that the universe is a scroll that discloseth His hidden secrets, which
are preserved in the well-guarded Tablet. And not an atom of all the atoms
in existence, not a creature from amongst the creatures but speaketh His
praise and telleth of His attributes and names, revealeth the glory of His
might and guideth to His oneness and His mercy....</p>
<p>And whensoever thou dost gaze upon creation all entire, and dost observe
the very atoms thereof, thou wilt note that the rays of the Sun of Truth
are shed upon all things and shining within them, and telling of that
Day-Star's splendours, Its mysteries, and the spreading of Its lights.
Look thou upon the trees, upon the blossoms and fruits, even upon the
stones. Here too wilt thou behold the Sun's rays shed upon them, clearly
visible within them, and manifested by them.<br /><small><span style="color: rgb(0, 0, 255);">('Abdu'l-Bahá, <i>Selections
from the Writings of 'Abdu'l-Bahá</i>, p. 41-42)</span></small></p>
<hr /><p>Consider the world of created beings, how varied and diverse they are in
species, yet with one sole origin. All the differences that appear are
those of outward form and colour. This diversity of type is apparent
throughout the whole of nature.... Let us look... at the beauty in
diversity, the beauty of harmony, and learn a lesson from the vegetable
creation. If you behold a garden in which all the plants were the same as
to form, colour and perfume, it would not seem beautiful to you at all,
but, rather, monotonous and dull. The garden which is pleasing to the eye
and which makes the heart glad, is the garden in which are growing side by
side flowers of every hue, form and perfume, and the joyous contrast of
colour is what makes for charm and beauty. So is it with trees. An orchard
full of fruit trees is a delight; so is a plantation planted with many
species of shrubs. It is just the diversity and variety that constitutes
its charm; each flower, each tree, each fruit, beside being beautiful in
itself, brings out by contrast the qualities of the others, and shows to
advantage the special loveliness of each and all.<br /><span style="color: rgb(0, 0, 255);"><small>('Abdu'l-Bahá, <i>Paris
Talks,</i> p. 51-53)</small></span></p>
<hr /><p>The elements and lower organisms are synchronized in the great plan of
life. Shall man, infinitely above them in degree, be antagonistic and a
destroyer of that perfection?<br /><span style="color: rgb(0, 0, 255);"><small>('Abdu'l-Bahá, talk at Leland
Stanford Junior University, Palo Alto, California, 8 October 1912. <i>Promulgation
of Universal Peace</i>. Wilmette, Bahá'í Publishing Trust, 1982. p.
350)</small></span></p>
<hr /><p>[Man] should be free and emancipated from the captivity of the world of
nature; for as long as man is captive to nature he is a ferocious animal,
as the struggle for existence is one of the exigencies of the world of
nature.<br /><span style="color: rgb(0, 0, 255);"><small>('Abdu'l-Bahá, <i>Selections
from the Writings of 'Abdu'l-Bahá</i>, p. 302)</small></span></p>
<hr /><p>...to man God has given such wonderful power that he can guide, control
and overcome nature.... What ignorance and stupidity it is to worship and
adore nature, when God in His goodness has made us masters thereof.<br /><span style="color: rgb(0, 0, 255);"><small>('Abdu'l-Bahá, <i>Paris Talks</i>,
p. 122-123)</small></span></p>
<hr /><p>We cannot segregate the human heart from the environment outside us and
say that once one of these is reformed everything will be improved. Man is
organic with the world. His inner life moulds the environment and is
itself also deeply affected by it. The one acts upon the other and every
abiding change in the life of man is the result of these mutual reactions.<br /><span style="color: rgb(0, 0, 255);"><small>(Letter written on behalf of
Shoghi Effendi, 17 February 1933, Compilation on Social and Economic
Development, p. 4)</small></span></p>
<hr /><p>Bahá'ís believe that the crucial need facing humanity is to find a
unifying vision of the nature and purpose of human life. An understanding
of humanity's relationship to the natural environment is an integral part
of this vision.<br /><small><span style="color: rgb(0, 0, 255);">(Bahá'í International
Community's <i><a href="https://iefworld.org/bicccap.html">Seven Year Plan of Action on
Climate Change</a></i>, 2009)</span></small></p>
<hr /><h3 style=" color: rgb(0, 153, 0);" id="MINERALS">MINERALS</h3>
<p>When we ponder over the conditions of phenomena, we observe that all
phenomena are composed of single elements. This singular cell-element
travels and has its coursings through all the grades of existence. I wish
you to ponder carefully over this. This cellular element has at some time
been in the mineral kingdom. While staying in the mineral kingdom it has
had its coursings and transformations through myriads of images and forms.
Having perfected its journey in the mineral kingdom, it has ascended to
the vegetable kingdom; and in the vegetable kingdom it has again had
journeys and transformations through myriads of conditions. Having
accomplished its functions in the vegetable kingdom, the cellular element
ascends to the animal kingdom....</p>
<p>Thus this flower once upon a time was of the soil. The animal eats the
flower or its fruit, and it thereby ascends to the animal kingdom. Man
eats the meat of the animal, and there you have its ascent into the human
kingdom, because all phenomena are divided into that which eats and that
which is eaten. Therefore, every primordial atom of these atoms, singly
and indivisible, has had its coursings throughout all the sentient
creation, going constantly into the aggregation of the various elements.
Hence do you have the conservation of energy and the infinity of
phenomena, the indestructibility of phenomena, changeless and immutable,
because life cannot suffer annihilation but only change. <br />
(<span style="color: rgb(0, 0, 255);">`Abdu'l-Baha: <i>Foundations of
World Unity</i>, pages 51-52</span>)</p>
<hr /><p>...the atoms of the material elements are transferable from one form of
existence to another, from one degree and kingdom to another, lower or
higher. For example, an atom of the soil or dust of earth may traverse the
kingdoms from mineral to man by successive incorporations into the bodies
of the organisms of those kingdoms. At one time it enters into the
formation of the mineral or rock; it is then absorbed by the vegetable
kingdom and becomes a constituent of the body and fibre of a tree; again
it is appropriated by the animal, and at a still later period is found in
the body of man. <br />
(<span style="color: rgb(0, 0, 255);">`Abdu'l-Baha: <i>Promulgation of
Universal Peace</i>, pages 87-88</span>)</p>
<hr /><h3 style=" color: rgb(0, 153, 0);" id="PLANTS">PLANTS AND TREES</h3>
<p>Reflect upon the material springtime. When winter comes, the trees are
leafless, the fields and meadows withered, the flowers die away into dust
heaps; in prairie, mountain and garden no freshness lingers, no beauty is
visible, no verdure can be seen. Everything is clad in the robe of death.
Wherever you look around, you will find the expression of death and decay.
But when the spring comes, the showers descend, the sun floods the meadows
and plains with light; you will observe creation clad in a new robe of
expression. The showers have made the meadows green and verdant. The warm
breezes have caused the trees to put on their garments of leaves. They
have blossomed and soon will produce new, fresh and delightful fruits.
Everything appears endowed with a newness of life; a new animus and spirit
is everywhere visible. The spring has resuscitated all phenomena and has
adorned the earth with beauty as it willeth.</p>
<p>Even so is the spiritual springtime when it comes. <br />
(<span style="color: rgb(0, 0, 255);">`Abdu'l-Bahá, Promulgation of
Universal Peace, pages 277-278</span>)</p>
<hr /><p>The seed of last year is sown, branches and leaves grow forth, blossoms
and fruits appear, and all has again returned to seed. When this second
seed is planted, a tree will grow from it, and once more those branches,
leaves, blossoms and fruits will return, and that tree will appear in
perfection. As the beginning was a seed and the end is a seed, we say that
the seed has returned. When we look at the substance of the tree, it is
another substance, but when we look at the blossoms, leaves and fruits,
the same fragrance, delicacy and taste are produced. Therefore, the
perfection of the tree has returned a second time. <br />
(<span style="color: rgb(0, 0, 255);">`Abdu'l-Bahá, <i>Some Answered
Questions</i>, pages 133-134</span>)</p>
<hr /><p>If the earth is not cultivated, it becomes a jungle where useless weeds
grow; but if a cultivator comes and tills the ground, it produces crops
which nourish living creatures. It is evident, therefore, that the soil
needs the cultivation of the farmer. Consider the trees: if they remain
without a cultivator, they will be fruitless, and without fruit they are
useless; but if they receive the care of a gardener, these same barren
trees become fruitful, and through cultivation, fertilization and
engrafting the trees which had bitter fruits yield sweet fruits.... <br />
(<span style="color: rgb(0, 0, 255);">'Abdu'l-Bahá, <i>Some Answered
Questions</i>, page 7</span>)</p>
<hr /><p>Nature is the material world. When we look upon it, we see that it is
dark and imperfect. For instance, if we allow a piece of land to remain in
its natural condition, we will find it covered with thorns and thistles;
useless weeds and wild vegetation will flourish upon it, and it will
become like a jungle. The trees will be fruitless, lacking beauty and
symmetry; wild animals, noxious insects and reptiles will abound in its
dark recesses. This is the incompleteness and imperfection of the world of
nature. To change these conditions, we must clear the ground and cultivate
it so that flowers may grow instead of thorns and weeds - that is to say,
we must illumine the dark world of nature. In their primal natural state,
the forests are dim, gloomy, impenetrable. Man opens them to the light,
clears away the tangled underbrush and plants fruitful trees. Soon the
wild woodlands and jungle are changed into productive orchards and
beautiful gardens; order has replaced chaos; the dark realm of nature has
become illumined and brightened by cultivation. <br />
(<span style="color: rgb(0, 0, 255);">`Abdu'l-Bahá, <i>Promulgation of
Universal Peace</i>, pages 308-309</span>)</p>
<hr /><p>Behold a beautiful garden full of flowers, shrubs, and trees. Each flower
has a different charm, a peculiar beauty, its own delicious perfume and
beautiful colour. The trees too, how varied are they in size, in growth,
in foliage - and what different fruits they bear! Yet all these flowers,
shrubs and trees spring from the self-same earth, the same sun shines upon
them and the same clouds give them rain. <br />
(<span style="color: rgb(0, 0, 255);">`Abdu'l-Bahá, <i>Paris Talks</i>,
page 52</span>)</p>
<hr /><p>... the forms and organisms of phenomenal being and existence in each of
the kingdoms of the universe are myriad and numberless. The vegetable
plane or kingdom, for instance, has its infinite variety of types and
material structures of plant life each distinct and different within
itself, no two exactly alike in composition and detail for there are no
repetitions in nature, and the augmentative virtue cannot be confined to
any given image or shape. Each leaf has its own particular identity so to
speak, its own individuality as a leaf.... <br />
(<span style="color: rgb(0, 0, 255);">`Abdu'l-Bahá, <i>The Promulgation
of Universal Peace: Talks Delivered by 'Abdu'l-Bahá during His Visit
to the United States and Canada in 1912</i>, page 285</span>)</p>
<hr /><p>The excellency, the adornment and the perfection of the earth is to be
verdant and fertile through the bounty of the clouds of springtime. Plants
grow; flowers and fragrant herbs spring up; fruit-bearing trees become
full of blossoms and bring forth fresh and new fruit. Gardens become
beautiful, and meadows adorned; mountains and plains are clad in a green
robe, and gardens, fields, villages and cities are decorated. This is the
prosperity of the mineral world.</p>
<p>The height of exaltation and the perfection of the vegetable world is
that a tree should grow on the bank of a stream of fresh water, that a
gentle breeze should blow on it, that the warmth of the sun should shine
on it, that a gardener should attend to its cultivation, and that day by
day it should develop and yield fruit. But its real prosperity is to
progress into the animal and human world, and replace that which has been
exhausted in the bodies of animals and men. <br />
(<span style="color: rgb(0, 0, 255);">`Abdu'l-Bahá, <i>Some Answered
Questions</i>, page 78</span>)</p>
<hr /><h3 style=" color: rgb(0, 153, 0);" id="ANIMALS">ANIMALS</h3>
<div style="text-align: center;">
<p>Unless ye must, <br />
Bruise not the serpent in the dust, <br />
How much less wound a man. <br />
And if ye can, <br />
No ant should ye alarm, <br />
Much less a brother harm. <br /><small>(<span style="color: rgb(0, 0, 255);">`Abdu'l-Baha, <i>Selections
from the Writings of `Abdu'l-Baha</i>, page 256</span>)</small></p>
<hr /></div>
<h4 style=" color: rgb(0, 153, 0);" id="APPROACH_TO_ANIMALS">Approach to
Animals</h4>
<p>Burden not an animal with more than it can bear. We, truly, have
prohibited such treatment through a most binding interdiction in the Book.
Be ye the embodiments of justice and fairness amidst all creation. <br /><small>(<span style="color: rgb(0, 0, 255);">Baha'u'llah, <i>The
Kitáb-i-Aqdas</i>, paragraph 187 , page 87</span>)</small></p>
<hr /><p>He should show kindness to animals, how much more unto his fellow-man, to
him who is endowed with the power of utterance. <br /><small>(<span style="color: rgb(0, 0, 255);">Baha'u'llah, <i>Gleanings</i>,
page 265, and <i>The Kitab-i-Iqan</i>, page 194</span>)</small></p>
<hr /><p>Briefly, it is not only their fellow human beings that the beloved of God
must treat with mercy and compassion, rather must they show forth the
utmost loving-kindness to every living creature. For in all physical
respects, and where the animal spirit is concerned, the selfsame feelings
are shared by animal and man. Man hath not grasped this truth, however,
and he believeth that physical sensations are confined to human beings,
wherefore is he unjust to the animals, and cruel.</p>
<p>And yet in truth, what difference is there when it cometh to physical
sensations? The feelings are one and the same, whether ye inflict pain on
man or on beast. There is no difference here whatever. And indeed ye do
worse to harm an animal, for man hath a language, he can lodge a
complaint, he can cry out and moan; if injured he can have recourse to the
authorities and these will protect him from his aggressor. But the hapless
beast is mute, able neither to express its hurt nor take its case to the
authorities. If a man inflict a thousand ills upon a beast, it can neither
ward him off with speech nor hale him into court. Therefore is it
essential that ye show forth the utmost consideration to the animal, and
that ye be even kinder to him than to your fellow man.</p>
<p>Train your children from their earliest days to be infinitely tender and
loving to animals. If an animal be sick, let the children try to heal it,
if it be hungry, let them feed it, if thirsty, let them quench its thirst,
if weary, let them see that it rests.</p>
<p>Most human beings are sinners, but the beasts are innocent. Surely those
without sin should receive the most kindness and love - all except animals
which are harmful, such as bloodthirsty wolves, such as poisonous snakes,
and similar pernicious creatures, the reason being that kindness to these
is an injustice to human beings and to other animals as well. If, for
example, ye be tender-hearted toward a wolf, this is but tyranny to a
sheep, for a wolf will destroy a whole flock of sheep. A rabid dog, if
given the chance, can kill a thousand animals and men. Therefore,
compassion shown to wild and ravening beasts is cruelty to the peaceful
ones - and so the harmful must be dealt with. But to blessed animals the
utmost kindness must be shown, the more the better. Tenderness and
loving-kindness are basic principles of God's heavenly Kingdom. Ye should
most carefully bear this matter in mind. <br /><small>(<span style="color: rgb(0, 0, 255);">`Abdu'l-Baha, <i>Selections
from the Writings of `Abdu'l-Baha</i>, pages 158-160</span>)</small></p>
<hr /><p>If ye should hunt with beasts or birds of prey, invoke ye the Name of God
when ye send them to pursue their quarry; for then whatever they catch
shall be lawful unto you, even should ye find it to have died. He, verily,
is the Omniscient, the All-Informed. Take heed, however, that ye hunt not
to excess. Tread ye the path of justice and equity in all things. <br /><small>(<span style="color: rgb(0, 0, 255);">Baha'u'llah, <i>The
Kitab-i-Aqdas</i>, paragraph 60, page 40</span>)</small></p>
<hr /><p>I have read thy letter, wherein thou didst express astonishment at some
of the laws of God, such as that concerning the hunting of innocent
animals, creatures who are guilty of no wrong.</p>
<p>Be thou not surprised at this. Reflect upon the inner realities of the
universe, the secret wisdoms involved, the enigmas, the
inter-relationships, the rules that govern all. For every part of the
universe is connected with every other part by ties that are very powerful
and admit of no imbalance, nor any slackening whatever. In the physical
realm of creation, all things are eaters and eaten: the plant drinketh in
the mineral, the animal doth crop and swallow down the plant, man doth
feed upon the animal, and the mineral devoureth the body of man. Physical
bodies are transferred past one barrier after another, from one life to
another, and all things are subject to transformation and change, save
only the essence of existence itself - since it is constant and immutable,
and upon it is founded the life of every species and kind, of every
contingent reality throughout the whole of creation.</p>
<p>Whensoever thou dost examine, through a microscope, the water man
drinketh, the air he doth breathe, thou wilt see that with every breath of
air, man taketh in an abundance of animal life, and with every draught of
water, he also swalloweth down a great variety of animals. How could it
ever be possible to put a stop to this process? For all creatures are
eaters and eaten, and the very fabric of life is reared upon this fact.
Were it not so, the ties that interlace all created things within the
universe would be unravelled.</p>
<p>And further, whensoever a thing is destroyed, and decayeth, and is cut
off from life, it is promoted into a world that is greater than the world
it knew before. It leaveth, for example, the life of the mineral and goeth
forward into the life of the plant; then it departeth out of the vegetable
life and ascendeth into that of the animal, following which it forsaketh
the life of the animal and riseth into the realm of human life, and this
is out of the grace of thy Lord, the Merciful, the Compassionate. <br /><small>(<span style="color: rgb(0, 0, 255);">`Abdu'l-Baha, <i>Selections
from the Writings of `Abdu'l-Baha</i>, pages 156-158</span>)</small></p>
<hr /><p>The majority of the diseases which overtake man also overtake the animal,
but the animal is not cured by drugs. In the mountains, as in the
wilderness, the animal's physician is the power of taste and smell. The
sick animal smells the plants that grow in the wilderness; he eats those
that are sweet and fragrant to his smell and taste, and is cured. <br /><small>(<span style="color: rgb(0, 0, 255);">`Abdu'l-Baha, <i>Some
Answered Questions</i>, page 258</span>)</small></p>
<hr /><p>The proof of this is that while other animals have never studied medical
science, nor carried on researches into diseases or medicines, treatments
or cures - even so, when one of them falleth a prey to sickness, nature
leadeth it, in fields or desert places, to the very plant which, once
eaten, will rid the animal of its disease. The explanation is that if, as
an example, the sugar component in the animal's body hath decreased,
according to a natural law the animal hankereth after a herb that is rich
in sugar. Then, by a natural urge, which is the appetite, among a thousand
different varieties of plants across the field, the animal will discover
and consume that herb which containeth a sugar component in large amounts.
Thus the essential balance of the substances composing its body is
re-established, and the animal is rid of its disease. <br /><small>(<span style="color: rgb(0, 0, 255);">`Abdu'l-Baha, <i>Selections
from the Writings of `Abdu'l-Baha</i>, page 154</span>)</small></p>
<hr /><p>And likewise, when the constitution is in a state of equilibrium, there
is no doubt that whatever is relished will be beneficial to health.
Observe how an animal will graze in a field where there are a hundred
thousand kinds of herbs and grasses, and how, with its sense of smell, it
snuffeth up the odours of the plants, and tasteth them with its sense of
taste; then it consumeth whatever herb is pleasurable to these senses, and
benefiteth therefrom. Were it not for this power of selectivity, the
animals would all be dead in a single day; for there are a great many
poisonous plants, and animals know nothing of the pharmacopoeia. <br /><small>(<span style="color: rgb(0, 0, 255);">`Abdu'l-Baha, <i>Selections
from the Writings of `Abdu'l-Baha</i>, page 155</span>)</small></p>
<hr /><p>Even over animals, music has an effect. For example: When they wish to
take a camel over a desert road, they attach to him some bells, or they
play upon a flute, and this sound prevents him from realizing the fatigue
of the journey; his nerves are affected, but he does not have an increase
of thought, he feels nothing but physical sensation. <br /><small>(<span style="color: rgb(0, 0, 255);">`Abdu'l-Baha, in Music, <i>Compilation
of Compilations</i>, page 79</span>)</small></p>
<hr /><h4 style=" color: rgb(0, 153, 0);" id="PLACE_OF_ANIMALS_IN_THE_CREATION">Place
of Animals in the Creation</h4>
<p>Although the mineral, vegetable, animal and man all have actual being,
yet the mineral has no knowledge of the vegetable. It cannot apprehend it.
It cannot imagine nor understand it.</p>
<p>It is the same with the vegetable. Any progress it may make, however
highly it may become developed, it will never apprehend the animal, nor
understand it. It is, so to speak, without news of it. It has no ears, no
sight, no understanding.</p>
<p>It is the same with the animal. However much it may progress in its own
kingdom, however refined its feelings may become, it will have no real
notion of the world of man or of his special intellectual faculties.</p>
<p>The animal cannot understand the roundness of the earth, nor its motion
in space, nor the central position of the sun, nor can it imagine such a
thing as the all-pervading ether.</p>
<p>Although the mineral, vegetable, animal and man himself are actual
beings, the difference between their kingdoms prevents members of the
lower degree from comprehending the essence and nature of those of the
superior degree. <br /><small>(<span style="color: rgb(0, 0, 255);">`Abdu'l-Baha, <i>Abdu'l-Baha
in London</i>, pages 22-23</span>)</small></p>
<hr /><p>In the world of existence the animal is a captive of nature. Its actions
are according to the exigencies and requirements of nature. It has no
consideration or consciousness of good and evil. It simply follows its
natural instinct and inclination. <br /><small>(<span style="color: rgb(0, 0, 255);">`Abdu'l-Baha, <i>Promulgation
of Universal Peace</i>, page 40</span>)</small></p>
<hr /><p>The pathway of nature is the pathway of the animal realm. The animal acts
in accordance with the requirements of nature, follows its own instincts
and desires. Whatever its impulses and proclivities may be, it has the
liberty to gratify them; yet it is a captive of nature. It cannot deviate
in the least degree from the road nature has established. It is utterly
lacking spiritual susceptibilities, ignorant of divine religion and
without knowledge of the Kingdom of God. The animal possesses no power of
ideation or conscious intelligence; it is a captive of the senses and
deprived of that which lies beyond them. It is subject to what the eye
sees, the ear hears, the nostrils sense, the taste detects and touch
reveals. These sensations are acceptable and sufficient for the animal.
But that which is beyond the range of the senses, that realm of phenomena
through which the conscious pathway to the Kingdom of God leads, the world
of spiritual susceptibilities and divine religion - of these the animal is
completely unaware, for in its highest station it is a captive of nature.
<br /><small>(<span style="color: rgb(0, 0, 255);">`Abdu'l-Baha, <i>Promulgation
of Universal Peace</i>, page 177</span>)</small></p>
<hr /><h4 style=" color: rgb(0, 153, 0);" id="DISTINCTION_BETWEEN_ANIMALS_AND_HUMANS">Distinction
Between Animals and Humans</h4>
<p>Ferocity has characterized men even more than animals. The lion, tiger,
bear and wolf are ferocious because of their needs. Unless they are
fierce, cruel and unrelenting, they will die of starvation. The lion
cannot graze; its teeth are fitted only for food of flesh. This is also
true of other wild animals. Ferocity is natural to them as their means of
subsistence; but human ferocity proceeds from selfishness, greed and
oppression. It springs from no natural necessity. <br /><small>(<span style="color: rgb(0, 0, 255);">`Abdu'l-Baha, <i>Promulgation
of Universal Peace</i>, page 103</span>)</small></p>
<hr /><p>If the animals are savage and ferocious, it is simply a means for their
subsistence and preservation. They are deprived of that degree of
intellect which can reason and discriminate between right and wrong,
justice and injustice; they are justified in their actions and not
responsible. When man is ferocious and cruel toward his fellowman, it is
not for subsistence or safety. His motive is selfish advantage and willful
wrong. <br /><small>(<span style="color: rgb(0, 0, 255);">`Abdu'l-Baha, <i>Promulgation
of Universal Peace</i>, page 352</span>)</small></p>
<hr /><p>The world of nature is the kingdom of the animal. In its natural
condition and plane of limitation the animal is perfect. The ferocious
beasts of prey have been completely subject to the laws of nature in their
development. They are without education or training; they have no power of
abstract reasoning and intellectual ideals; they have no touch with the
spiritual world and are without conception of God or the Holy Spirit. The
animal can neither recognize nor apprehend the spiritual power of man and
makes no distinction between man and itself, for the reason that its
susceptibilities are limited to the plane of the senses. It lives under
the bondage of nature and nature's laws. All the animals are materialists.
They are deniers of God and without realization of a transcendent power in
the universe. They have no knowledge of the divine Prophets and Holy Books
- mere captives of nature and the sense world. In reality they are like
the great philosophers of this day who are not in touch with God and the
Holy Spirit - deniers of the Prophets, ignorant of spiritual
susceptibilities, deprived of the heavenly bounties and without belief in
the supernatural power. The animal lives this kind of life blissfully and
untroubled, whereas the material philosophers labor and study for ten or
twenty years in schools and colleges, denying God, the Holy Spirit and
divine inspirations. The animal is even a greater philosopher, for it
attains the ability to do this without labor and study. For instance, the
cow denies God and the Holy Spirit, knows nothing of divine inspirations,
heavenly bounties or spiritual emotions and is a stranger to the world of
hearts. Like the philosophers, the cow is a captive of nature and knows
nothing beyond the range of the senses. The philosophers, however, glory
in this, saying, "We are not captives of superstitions; we have implicit
faith in the impressions of the senses and know nothing beyond the realm
of nature, which contains and covers everything." But the cow, without
study or proficiency in the sciences, modestly and quietly views life from
the same standpoint, living in harmony with nature's laws in the utmost
dignity and nobility. <br /><small>(<span style="color: rgb(0, 0, 255);">`Abdu'l-Baha, <i>Promulgation
of Universal Peace</i>, pages 311-312</span>)</small></p>
<hr /><p>Without the teachings of God the world of humanity is like the animal
kingdom. What difference is there between the animal and man? The
difference is this: that the animal is not capable of apprehending the
divine teachings, whereas man is worthy of them and possesses the capacity
to understand. In the animal kingdom there is no such bestowal; therefore,
there is limited progression. At most, evolution in that kingdom is a
development of the organism. In the beginning it is small, undeveloped; it
develops, becomes larger; but its sphere of intellectual growth is
limited. Therefore, the teachings of God are the bestowals specialized for
man. <br /><small>(<span style="color: rgb(0, 0, 255);">`Abdu'l-Baha, <i>Promulgation
of Universal Peace</i>, page 61</span>)</small></p>
<hr /><p>The physical happiness of material conditions was allotted to the animal.
Consider how the animal has attained the fullest degree of physical
felicity. A bird perches upon the loftiest branch and builds there its
nest with consummate beauty and skill. All the grains and seeds of the
meadows are its wealth and food; all the fresh water of mountain springs
and rivers of the plain are for its enjoyment. Truly, this is the acme of
material happiness, to which even a human creature cannot attain. This is
the honor of the animal kingdom. But the honor of the human kingdom is the
attainment of spiritual happiness in the human world, the acquisition of
the knowledge and love of God. <br /><small>(<span style="color: rgb(0, 0, 255);">`Abdu'l-Baha, <i>Promulgation
of Universal Peace</i>, page 166</span>)</small></p>
<hr /><p>Look also at the animals, how helpless they are in their apparent
strength! For the elephant, the largest of all animals, is troubled by the
fly, and the lion cannot escape the irritation of the worm. Even man, the
highest form of created beings, needs many things for his very life; first
of all he needs air, and if he is deprived of it for a few minutes, he
dies. He is also dependent on water, food, clothing, warmth, and many
other things. On all sides he is surrounded by dangers and difficulties,
against which his physical body alone cannot cope. If a man looks at the
world around him, he will see how all created things are dependent and are
captive to the laws of Nature.</p>
<p>Man alone, by his spiritual power, has been able to free himself, to soar
above the world of matter and to make it his servant. <br /><small>(<span style="color: rgb(0, 0, 255);">`Abdu'l-Baha, <i>Paris Talks</i>,
page 20</span>)</small></p>
<hr /><p>Man also shares in this creation; but it is not possible for either of
the lower kingdoms to understand that which takes place in the mind of
man. The animal cannot realize the intelligence of a human being, he only
knows that which is perceived by his animal senses, he cannot imagine
anything in the abstract. An animal could not learn that the world is
round, that the earth revolves round the sun, or the construction of the
electric telegraph. These things are only possible to man. Man is the
highest work of creation, the nearest to God of all creatures. <br /><small>(<span style="color: rgb(0, 0, 255);">`Abdu'l-Baha, <i>Paris Talks</i>,
page 24</span>)</small></p>
<hr /><h4 style=" color: rgb(0, 153, 0);" id="NEED_FOR_MAN_TO_RISE_ABOVE_THE_ANIMAL_STATE">Need
for Man to Rise Above the Animal State</h4>
<p>What are the animals' propensities? To eat, drink, wander about and
sleep. The thoughts, the minds of the animals are confined to these. They
are captives in the bonds of these desires. Man becomes a prisoner and
slave to them when his ultimate desire is no higher than his welfare in
this world of the senses. Consider how difficult for man is the attainment
of pleasures and happiness in this mortal world. How easy it is for the
animal. Look upon the fields and flowers, prairies, streams, forests and
mountains. The grazing animals, the birds of the air, the fishes neither
toil nor undergo hardships; they sow not, nor are they concerned about the
reaping; they have no anxiety about business or politics - no trouble or
worry whatsoever. All the fields and grasses, all the meadows of fruits
and grains, all the mountain slopes and streams of salubrious water belong
to them. They do not labor for their livelihood and happiness because
everything is provided and made possible for them. If the life of man be
confined to this physical, material outlook, the animal's life is a
hundred times better, easier and more productive of comfort and
contentment. The animal is nobler, more serene and confident because each
hour is free from anxiety and worriment; but man, restless and
dissatisfied, runs from morn till eve, sailing the seas, diving beneath
them in submarines, flying aloft in airplanes, delving into the lowest
strata of the earth to obtain his livelihood - all with the greatest
difficulty, anxiety and unrest. Therefore, in this respect the animal is
nobler, more serene, poised and confident. Consider the birds in the
forest and jungle: how they build their nests high in the swaying
treetops, build them with the utmost skill and beauty - swinging, rocking
in the morning breezes, drinking the pure, sweet water, enjoying the most
enchanting views as they fly here and there high overhead, singing
joyously - all without labor, free from worry, care and forebodings. If
man's life be confined to the elemental, physical world of enjoyment, one
lark is nobler, more admirable than all humanity because its livelihood is
prepared, its condition complete, its accomplishment perfect and natural.
<br /><small>(<span style="color: rgb(0, 0, 255);">`Abdu'l-Baha, <i>Promulgation
of Universal Peace</i>, pages 184-185</span>)</small></p>
<hr /><p>If man were to care for himself only he would be nothing but an animal
for only the animals are thus egoistic. If you bring a thousand sheep to a
well to kill nine hundred and ninety-nine the one remaining sheep would go
on grazing, not thinking of the others and worrying not at all about the
lost, never bothering that its own kind had passed away, or had perished
or been killed. To look after one's self only is therefore an animal
propensity. It is the animal propensity to live solitary and alone. It is
the animal proclivity to look after one's own comfort. But man was created
to be a man - to be fair, to be just, to be merciful, to be kind to all
his species, never to be willing that he himself be well off while others
are in misery and distress - this is an attribute of the animal and not of
man. Nay, rather, man should be willing to accept hardships for himself in
order that others may enjoy wealth; he should enjoy trouble for himself
that others may enjoy happiness and well-being. This is the attribute of
man. This is becoming of man. Otherwise man is not man - he is less than
the animal.</p>
<p>The man who thinks only of himself and is thoughtless of others is
undoubtedly inferior to the animal because the animal is not possessed of
the reasoning faculty. The animal is excused; but in man there is reason,
the faculty of justice, the faculty of mercifulness. Possessing all these
faculties he must not leave them unused. He who is so hard-hearted as to
think only of his own comfort, such an one will not be called man. <br /><small>(<span style="color: rgb(0, 0, 255);">`Abdu'l-Baha, <i>Foundations
of World Unity</i>, page 42</span>)</small></p>
<hr /><p>O ye beloved of God! Know ye, verily, that the happiness of mankind lieth
in the unity and the harmony of the human race, and that spiritual and
material developments are conditioned upon love and amity among all men.
Consider ye the living creatures, namely those which move upon the earth
and those which fly, those which graze and those which devour. Among the
beasts of prey each kind liveth apart from other species of its genus,
observing complete antagonism and hostility; and whenever they meet they
immediately fight and draw blood, gnashing their teeth and baring their
claws. This is the way in which ferocious beasts and bloodthirsty wolves
behave, carnivorous animals that live by themselves and fight for their
lives. But the docile, good-natured and gentle animals, whether they
belong to the flying or grazing species, associate with one another in
complete affinity, united in their flocks, and living their lives with
enjoyment, happiness and contentment. Such are the birds that are
satisfied with and grateful for a few grains; they live in complete
gladness, and break into rich and melodious song while soaring over
meadows, plains, hills and mountains. Similarly those animals which graze,
like the sheep, the antelope and the gazelle, consort in the greatest
amity, intimacy and unity while living in their plains and prairies in a
condition of complete contentment. But dogs, wolves, tigers, hyenas and
those other beasts of prey, are alienated from each other as they hunt and
roam about alone. The creatures of the fields and birds of the air do not
even shun or molest one another when they come upon their mutual grazing
and resting grounds but accept each other with friendliness, unlike the
devouring beasts who immediately tear each other apart when one intrudes
upon the other's cave or lair; yea, even if one merely passeth by the
abode of another the latter at once rusheth out to attack and if possible
kill the former.</p>
<p>Therefore, it hath been made clear and manifest that in the animal
kingdom also love and affinity are the fruits of a gentle disposition, a
pure nature and praiseworthy character, while discord and isolation are
characteristic of the fierce beasts of the wild.<br /><small>(<span style="color: rgb(0, 0, 255);">`Abdu'l-Baha, <i>Selections
from the Writings of `Abdu'l-Baha</i>, pages 286-287</span>)</small></p>
<hr /><p>The world of humanity, too, is like a garden, and humankind are like the
many-colored flowers. Therefore, different colors constitute an adornment.
In the same way, there are many colors in the realm of animals. Doves are
of many colors; nevertheless, they live in utmost harmony. They never look
at color; instead, they look at the species. How often white doves fly
with black ones. In the same way, other birds and varicolored animals
never look at color; they look at the species.</p>
<p>Now ponder this: Animals, despite the fact that they lack reason and
understanding, do not make colors the cause of conflict. Why should man,
who has reason, create conflict? This is wholly unworthy of him. <br /><small>(<span style="color: rgb(0, 0, 255);">`Abdu'l-Baha, <i>Promulgation
of Universal Peace</i>, page 45</span>)</small></p>
<hr /><p>Among the animals racial prejudice does not exist. Consider the doves;
there is no distinction as to whether it is an oriental or an occidental
dove. The sheep are all of one race; there is no assumption of distinction
between an eastern and a western sheep. When they meet, they associate
with perfect fellowship. If a dove from the West should go to the Orient,
it will associate with the eastern doves unhesitatingly. There will be no
attitude of unwillingness as if saying, "You belong to the East; I am from
the West." Is it reasonable or allowable that a racial prejudice which is
not observed by the animal kingdom should be entertained by man? <br /><small>(<span style="color: rgb(0, 0, 255);">`Abdu'l-Baha, <i>Promulgation
of Universal Peace</i>, page 299</span>)</small></p>
<hr /><p>Likewise, we observe that animals which have undergone training in their
sphere of limitation will progress and advance unmistakably, become more
beautiful in appearance and increase in intelligence. For instance, how
intelligent and knowing the Arabian horse has become through training,
even how polite this horse has become through education. As to the human
world: It is more in need of guidance and education than the lower
creatures. <br /><small>(<span style="color: rgb(0, 0, 255);">`Abdu'l-Baha, <i>Promulgation
of Universal Peace</i>, page 77</span>)</small></p>
<hr /><p>...a flock of sheep, once scattered, falleth prey to the wolf, and birds
that fly alone will be caught fast in the claws of the hawk. <br /><small>(<span style="color: rgb(0, 0, 255);">`Abdu'l-Baha, <i>Selections
from the Writings of `Abdu'l-Baha</i>, page 278</span>)</small></p>
<hr /><h4 style=" color: rgb(0, 153, 0);" id="EATING_MEAT">Eating Meat</h4>
<p>As humanity progresses, meat will be used less and less, for the teeth of
man are not carnivorous. For example, the lion is endowed with carnivorous
teeth, which are intended for meat, and if meat be not found, the lion
starves. The lion cannot graze; its teeth are of different shape. The
digestive system of the lion is such that it cannot receive nourishment
save through meat. The eagle has a crooked beak, the lower part shorter
than the upper. It cannot pick up grain; it cannot graze; therefore, it is
compelled to partake of meat. The domestic animals have herbivorous teeth
formed to cut grass, which is their fodder. The human teeth, the molars,
are formed to grind grain. The front teeth, the incisors, are for fruits,
etc. It is, therefore, quite apparent according to the implements for
eating that man's food is intended to be grain and not meat. When mankind
is more fully developed, the eating of meat will gradually cease. <br /><small>(<span style="color: rgb(0, 0, 255);">`Abdu'l-Baha, <i>Promulgation
of Universal Peace</i>, pages 170-171</span>)</small></p>
<hr /><p>Regarding the eating of animal flesh and abstinence therefrom, know thou
of a certainty that, in the beginning of creation, God determined the food
of every living being, and to eat contrary to that determination is not
approved. For instance, beasts of prey, such as the wolf, lion and
leopard, are endowed with ferocious, tearing instruments, such as hooked
talons and claws. From this it is evident that the food of such beasts is
meat. If they were to attempt to graze, their teeth would not cut the
grass, neither could they chew the cud, for they do not have molars.
Likewise, God hath given to the four-footed grazing animals such teeth as
reap the grass like a sickle, and from this we understand that the food of
these species of animal is vegetable. They cannot chase and hunt down
other animals. The falcon hath a hooked beak and sharp talons; the hooked
beak preventeth him from grazing, therefore his food also is meat.</p>
<p>But now coming to man, we see he hath neither hooked teeth nor sharp
nails or claws, nor teeth like iron sickles. From this it becometh evident
and manifest that the food of man is cereals and fruit. Some of the teeth
of man are like millstones to grind the grain, and some are sharp to cut
the fruit. Therefore he is not in need of meat, nor is he obliged to eat
it. Even without eating meat he would live with the utmost vigour and
energy. For example, the community of the Brahmins in India do not eat
meat; notwithstanding this they are not inferior to other nations in
strength, power, vigour, outward senses or intellectual virtues. Truly,
the killing of animals and the eating of their meat is somewhat contrary
to pity and compassion, and if one can content oneself with cereals,
fruit, oil and nuts, such as pistachios, almonds and so on, it would
undoubtedly be better and more pleasing. <br /><small>(<span style="color: rgb(0, 0, 255);">From a Tablet - translated
from the Persian</span>) </small><small>(<span style="color: rgb(0, 0, 255);">`Abdu'l-Baha,
in Health and Healing, <i>Compilation of Compilations</i>, 1028, page
462</span>)</small></p>
<hr /><p>Thou hast written regarding the four canine teeth in man, saying that
these teeth, two in the upper jaw and two in the lower, are for the
purpose of eating meat. Know thou that these four teeth are not created
for meat-eating, although one can eat meat with them. All the teeth of man
are made for eating fruit, cereals, and vegetables. These four teeth,
however, are designed for breaking hard shells, such as those of almonds.
But eating meat is not forbidden or unlawful, nay, the point is this, that
it is possible for man to live without eating meat and still be strong.
Meat is nourishing and containeth the elements of herbs, seeds, and
fruits; therefore sometimes it is essential for the sick and for the
rehabilitation of health. There is no objection in the Law of God to the
eating of meat if it is required. So if thy constitution is rather weak
and thou findest meat useful, thou mayest eat it. <br /><small>(<span style="color: rgb(0, 0, 255);">From a Tablet - translated
from the Persian</span>) </small><small>(<span style="color: rgb(0, 0, 255);">`Abdu'l-Baha,
in Health and Healing, <i>Compilation of Compilations</i>, 1029, page
463</span>)</small></p>
<hr /><p>"What will be the food of the future?" "Fruit and grains. The time will
come when meat will no longer be eaten. Medical science is only in its
infancy, yet it has shown that our natural diet is that which grows out of
the ground. The people will gradually develop up to the condition of this
natural food." <br /><small>(<span style="color: rgb(0, 0, 255);">Julia M. Grundy. "Ten Days in
the Light of Akka", rev. ed. Wilmette: Baha'i Publishing Trust, 1979,
pp. 8-9</span>) </small><small>(<span style="color: rgb(0, 0, 255);">`Abdu'l-Baha,
in Health and Healing, <i>Compilation of Compilations</i>, 1052, page
475</span>)</small></p>
<hr /><h3 style=" color: rgb(0, 153, 0);" id="Environmental_Protection">ENVIRONMENTAL
PROTECTION</h3>
<p>(see also compilation: <i><a href="https://iefworld.org/conserth.htm">Conservation of the
Earth's Resources</a></i>)</p>
<p>In addition to the problem of how to ensure peace, and all the
implications of such a step, it is clear that the economic and social
development of all countries is of vital importance and is a matter on
which the Teachings have much to say in principle if not in detail. In
this area, agriculture and the preservation of the ecological balance of
the world are of fundamental interest.<br /><span style="color: rgb(0, 0, 255);"><small>(Universal House of Justice,
31 March 1985 to an Association for Bahá'í Studies)</small></span></p>
<hr /><p>A challenge... faces economic thinking as a result of the environmental
crisis. The fallacies in theories based on the belief that there is no
limit to nature's capacity to fulfil any demand made on it by human beings
have now been coldly exposed. A culture which attaches absolute value to
expansion, to acquisition, and to the satisfaction of people's wants is
being compelled to recognise that such goals are not, by themselves,
realistic guides to policy. Inadequate, too, are approaches to economic
issues whose decision-making tools cannot deal with the fact that most of
the major challenges are global rather than particular in scope.</p>
<p>The earnest hope that this moral crisis can somehow be met by deifying
nature itself is an evidence of the spiritual and intellectual desperation
that the crisis has engendered. Recognition that creation is an organic
whole and that humanity has the responsibility to care for this whole,
welcome as it is, does not represent an influence which can by itself
establish in the consciousness of people a new system of values. Only a
breakthrough in understanding that is scientific and spiritual in the
fullest sense of the terms will empower the human race to assume the
trusteeship toward which history impels it.<br /><span style="color: rgb(0, 0, 255);"><small>(Bahá'í International
Community, <a href="https://iefworld.org/bicpros.htm"><i> The Prosperity of Humankind</i></a>,
Office of Public Information, Haifa, 1995)</small></span></p>
<hr /><p>It has been widely acknowledged that economic prosperity has come at a
tremendous cost to our natural environment. In fact, no country has
emerged as a major industrial power without a legacy of significant
environmental damage, affecting the security and well-being of its own
populations and, equally significantly, those of developing nations. The
growth-driven economic paradigm rooted in national interests at the
expense of social and environmental variables and international well-being
is under increasing scrutiny. Challenging ethical questions of resource
distribution and responsibility for damages force governments to develop
institutional mechanisms and implement policies that consider the
prosperity and health of the global community and that of future
generations. On an institutional level, a global entity with a strong
scientific advisory capacity is needed to streamline reporting and
decision-making processes, including the voices of non-state actors. It
must coherently link environmental issues to social and economic
priorities, for none of these can advance in isolation. At the educational
level, curricula must seek to develop a sense of responsibility towards
the natural environment as well as foster a spirit of inquiry and
innovation so that the diversity of human experience can be brought to
bear on the challenge of creating an environmentally sustainable
development pathway.<br /><small><span style="color: rgb(0, 0, 255);">(Bahá'í International
Community, <i><a href="https://iefworld.org/bicpoverty.htm">Eradicating Poverty: Moving
Forward As One</a></i>, 2008)</span></small></p>
<hr /><p>Successful education will cultivate virtue as the foundation for personal
and collective well-being, and will nurture in individuals a deep sense of
service and an active commitment to the welfare of their families, their
communities, their countries, indeed, all mankind. It will encourage
self-reflection and thinking in terms of historical process, and it will
promote inspirational learning through such means as music, the arts,
poetry, meditation and interaction with the natural environment.<br /><span style="color: rgb(0, 0, 255);"><small>(Bahá'í International
Community. <i><a href="https://iefworld.org/bicvsid.htm">Valuing Spirituality in
Development: Initial Considerations Regarding the Creation of
Spiritually Based Indicators for Development</a></i>. A concept
paper written for the World Faiths and Development Dialogue, Lambeth
Palace, London, 18-19 February 1998)</small></span></p>
<hr /><p>The fundamental basis of the community is agriculture, tillage of the
soil. All must be producers. <br /><small><span style="color: rgb(0, 0, 255);">('Abdu'l-Bahá, <i>Foundations
of World Unity</i>, p. 37)</span></small></p>
<hr /><p>A core element of a strategy of sustainable development is the reform of
agricultural policies and processes. Food production and agriculture is
the world's single largest source of employment; nearly 70% of the poor in
developing countries live in rural areas and depend on agriculture for
their livelihoods. Although farming has been devalued by manufacturing and
a rapidly expanding urban population, agriculture still represents the
fundamental basis of economic and community life: malnourishment and food
insecurity suffocate all attempts at development and progress. Despite
this pivotal role, poverty is often concentrated in rural areas. Damage to
natural resources, poor information and infrastructure often result in
food insecurity, premature deaths and mass migration to urban areas in
search of a better life. The farmer must be accorded his or her rightful
place in the processes of development and civilization building: as the
villages are reconstructed, the cities will follow.</p>
<p><small><span style="color: rgb(0, 0, 255);">(Bahá'í International
Community, <i><a href="https://iefworld.org/bicpoverty.htm">Eradicating Poverty: Moving
Forward As One</a></i>, 2008)</span></small></p>
<hr /><p>Until such time as the nations of the world understand and follow the
admonitions of Bahá'u'lláh to whole-heartedly work together in looking
after the best interests of all humankind, and unite in the search for
ways and means to meet the many environmental problems besetting our
planet, ...little progress will be made towards their solution....<br /><small style="color: rgb(0, 0, 255);">(Universal House of Justice,
Department of the Secretariat, from a letter dated 18 October 1981 to an
individual believer. Quoted In "Conservation of the Earth's Resources".
Prepared by the Research Department of the Universal House of Justice.)</small></p>
<hr /><p>While it is acknowledged that any effective climate change policy needs
to be rooted in a global perspective, even this enlargement of the sphere
of responsibility has not sufficiently moved governments to act. This
perspective must now evolve to reflect the essential connectedness and
common fate of humanity that for too long has struggled against a
worldview that emphasized sovereignty, ascendancy and competition. Efforts
to reconceptualize sovereignty, from an absolute right to a
responsibility, signal that a shift in consciousness towards greater
degrees of global solidarity is already underway. To be sure, the solution
to climate change exceeds the capacities and resources of any one nation
and requires the full cooperation of all nations, each according to their
means.</p>
<p>Much has been said about the need for cooperation to solve a climate
challenge that no nation or community can solve alone. The principle of
the oneness of humankind... seeks to move beyond utilitarian notions of
cooperation to anchor the aspirations of individuals, communities and
nations to those of the progress of humanity. In practical terms, it
affirms that individual and national interests are best served in tandem
with the progress of the whole. As children, women, men, religious and
scientific communities as well as governments and international
institutions converge on this reality, we will do more than achieve a
collective response to the climate change crisis. We will usher in a new
paradigm by means of which we can understand our purpose and
responsibilities in an interconnected world; a new standard by which to
evaluate human progress; and a mode of governance faithful to the ties
that bind us as members of one human race.<br /><span style="color: rgb(0, 0, 255);"><small>(Bahá'í International
Community, <span style="font-style: italic;"><a href="https://iefworld.org/biccc08.htm">Seizing
the Opportunity: Redefining the challenge of climate change</a></span>,
2008)</small></span></p>
<hr /><p>Against the backdrop of climate change, environmental degradation, and
the crippling extremes of wealth and poverty, the transformation from a
culture of unfettered consumerism to a culture of sustainability has
gained momentum in large part through the efforts of civil society
organizations and governmental agencies worldwide. Beyond informed
policies and ‘greener technologies’ it is a transformation that will
require an earnest examination of our understanding of human nature and of
the cultural frameworks driving institutions of government, business,
education, and media around the world. Questions of what is natural and
just will need to be critically re-examined. The issue of sustainable
consumption and production... will need to be considered in the broader
context of an ailing social order—one characterized by competition,
violence, conflict and insecurity—of which it is a part.<br /><small><span style="color: rgb(0, 0, 255);">(Bahá'í International
Community, <i><a href="https://iefworld.org/biccsd18.html">Rethinking Prosperity: Forging
Alternatives to a Culture of Consumerism</a></i>, 2010)</span></small></p>
<hr /><p>[T]he principle of the oneness of humankind... asks not merely for
cooperation among people and nations. It calls for a complete
reconceptualization of the relationships that sustain society. The
deepening environmental crisis, driven by a system that condones the
pillage of natural resources to satisfy an insatiable thirst for more,
suggests how entirely inadequate is the present conception of humanity’s
relationship with nature.... The principle of the oneness of humankind
implies, then, an organic change in the very structure of society.<br /><span style="color: rgb(0, 0, 255);"><small>(Universal House of Justice,
To the Baha'is of Iran, 2 March 2013, para. 6)</small></span></p>
<hr /><p>Ultimately, the transformation required to shift towards sustainable
consumption and production will entail no less than an organic change in
the structure of society itself so as to reflect fully the interdependence
of the entire social body—as well as the interconnectedness with the
natural world that sustains it.<br /><small><span style="color: rgb(0, 0, 255);">(Bahá'í International
Community, <i><a href="https://iefworld.org/biccsd18.html">Rethinking Prosperity: Forging
Alternatives to a Culture of Consumerism</a></i>, 2010)</span></small></p>
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<hr /><p><img alt="" data-entity-type="" data-entity-uuid="" src="https://iefworld.org/gr/IEFlogo5.gif" style="width: 142px; height: 66px;" /><br /><small>International Environment Forum - Updated 14 May 2019</small></p>
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Thu, 09 May 2019 16:21:40 +0000admin978 at https://iefworld.orgGlobal Assessment on Biodiversity and Ecosystem Serviceshttps://iefworld.org/node/977
<span class="field field--name-title field--type-string field--label-hidden">Global Assessment on Biodiversity and Ecosystem Services</span>
<span class="field field--name-uid field--type-entity-reference field--label-hidden"><span lang="" about="https://iefworld.org/user/1" typeof="schema:Person" property="schema:name" datatype="" xml:lang="">admin</span></span>
<span class="field field--name-created field--type-created field--label-hidden">7. May 2019 - 12:55</span>
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<div class="field__item"><a href="https://iefworld.org/taxonomy/term/8" hreflang="en">Biodiversity</a></div>
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<h2 style="text-align: center; color: rgb(0, 153, 0);">Global Assessment on Biodiversity and Ecosystem Services</h2>
<p><b>Biodiversity is in Crisis<br />
Nature’s Dangerous Decline ‘Unprecedented’<br />
Species Extinction Rates ‘Accelerating’<br />
‘Transformative changes’ needed to restore and protect nature<br />
Opposition from vested interests can be overcome for public good<br />
1,000,000 species threatened with extinction</b></p>
<p>The headlines are frightening but true</p>
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<hr style="width: 100%; height: 2px;" /><p>Nature is declining globally at rates unprecedented in human history — and the rate of species extinctions is accelerating, with grave impacts on people around the world now likely, warns a landmark new report from the Intergovernmental Science-Policy Platform on Biodiversity and Ecosystem Services (IPBES), the summary of which was approved at the 7th session of the IPBES Plenary, meeting 29 April – 4 May in Paris.</p>
<p>“The overwhelming evidence of the IPBES Global Assessment, from a wide range of different fields of knowledge, presents an ominous picture,” said IPBES Chair, Sir Robert Watson. “The health of ecosystems on which we and all other species depend is deteriorating more rapidly than ever. We are eroding the very foundations of our economies, livelihoods, food security, health and quality of life worldwide.”</p>
<p>“The Report also tells us that it is not too late to make a difference, but only if we start now at every level from local to global,” he said. “Through ‘transformative change’, nature can still be conserved, restored and used sustainably – this is also key to meeting most other global goals. By transformative change, we mean a fundamental, system-wide reorganization across technological, economic and social factors, including paradigms, goals and values.”</p>
<p>“The member States of IPBES Plenary have now acknowledged that, by its very nature, transformative change can expect opposition from those with interests vested in the status quo, but also that such opposition can be overcome for the broader public good,” Watson said.</p>
<p>The IPBES Global Assessment Report on Biodiversity and Ecosystem Services is the most comprehensive ever completed. It is the first intergovernmental Report of its kind and builds on the landmark Millennium Ecosystem Assessment of 2005, introducing innovative ways of evaluating evidence.</p>
<p>Compiled by 145 expert authors from 50 countries over the past three years, with inputs from another 310 contributing authors, the Report assesses changes over the past five decades, providing a comprehensive picture of the relationship between economic development pathways and their impacts on nature. It also offers a range of possible scenarios for the coming decades.</p>
<p>Based on the systematic review of about 15,000 scientific and government sources, the Report also draws (for the first time ever at this scale) on indigenous and local knowledge, particularly addressing issues relevant to Indigenous Peoples and Local Communities.</p>
<p>“Biodiversity and nature’s contributions to people are our common heritage and humanity’s most important life-supporting ‘safety net’. But our safety net is stretched almost to breaking point,” said Prof. Sandra Díaz (Argentina), who co-chaired the Assessment with Prof. Josef Settele (Germany) and Prof. Eduardo S. Brondízio (Brazil and USA). “The diversity within species, between species and of ecosystems, as well as many fundamental contributions we derive from nature, are declining fast, although we still have the means to ensure a sustainable future for people and the planet.”</p>
<p>The Report finds that around 1 million animal and plant species are now threatened with extinction, many within decades, more than ever before in human history.</p>
<p>The average abundance of native species in most major land-based habitats has fallen by at least 20%, mostly since 1900. More than 40% of amphibian species, almost 33% of reef-forming corals and more than a third of all marine mammals are threatened. The picture is less clear for insect species, but available evidence supports a tentative estimate of 10% being threatened. At least 680 vertebrate species had been driven to extinction since the 16th century and more than 9% of all domesticated breeds of mammals used for food and agriculture had become extinct by 2016, with at least 1,000 more breeds still threatened.</p>
<p>“Ecosystems, species, wild populations, local varieties and breeds of domesticated plants and animals are shrinking, deteriorating or vanishing. The essential, interconnected web of life on Earth is getting smaller and increasingly frayed,” said Prof. Settele. “This loss is a direct result of human activity and constitutes a direct threat to human well-being in all regions of the world.”</p>
<p>To increase the policy-relevance of the Report, the assessment’s authors have ranked, for the first time at this scale and based on a thorough analysis of the available evidence, the five direct drivers of change in nature with the largest relative global impacts so far. These culprits are, in descending order: (1) changes in land and sea use; (2) direct exploitation of organisms; (3) climate change; (4) pollution and (5) invasive alien species.</p>
<p>The Report notes that, since 1980, greenhouse gas emissions have doubled, raising average global temperatures by at least 0.7 degrees Celsius – with climate change already impacting nature from the level of ecosystems to that of genetics – impacts expected to increase over the coming decades, in some cases surpassing the impact of land and sea use change and other drivers.</p>
<p>Despite progress to conserve nature and implement policies, the Report also finds that global goals for conserving and sustainably using nature and achieving sustainability cannot be met by current trajectories, and goals for 2030 and beyond may only be achieved through transformative changes across economic, social, political and technological factors. With good progress on components of only four of the 20 Aichi Biodiversity Targets, it is likely that most will be missed by the 2020 deadline. Current negative trends in biodiversity and ecosystems will undermine progress towards 80% (35 out of 44) of the assessed targets of the Sustainable Development Goals, related to poverty, hunger, health, water, cities, climate, oceans and land (SDGs 1, 2, 3, 6, 11, 13, 14 and 15). Loss of biodiversity is therefore shown to be not only an environmental issue, but also a developmental, economic, security, social and moral issue as well.</p>
<p>“To better understand and, more importantly, to address the main causes of damage to biodiversity and nature’s contributions to people, we need to understand the history and global interconnection of complex demographic and economic indirect drivers of change, as well as the social values that underpin them,” said Prof. Brondízio. “Key indirect drivers include increased population and per capita consumption; technological innovation, which in some cases has lowered and in other cases increased the damage to nature; and, critically, issues of governance and accountability. A pattern that emerges is one of global interconnectivity and ‘telecoupling’ – with resource extraction and production often occurring in one part of the world to satisfy the needs of distant consumers in other regions.”</p>
<p>Other notable findings of the Report include:<br />
• Three-quarters of the land-based environment and about 66% of the marine environment have been significantly altered by human actions. On average these trends have been less severe or avoided in areas held or managed by Indigenous Peoples and Local Communities.<br />
• More than a third of the world’s land surface and nearly 75% of freshwater resources are now devoted to crop or livestock production.<br />
• The value of agricultural crop production has increased by about 300% since 1970, raw timber harvest has risen by 45% and approximately 60 billion tons of renewable and nonrenewable resources are now extracted globally every year – having nearly doubled since 1980.<br />
• Land degradation has reduced the productivity of 23% of the global land surface, up to US$577 billion in annual global crops are at risk from pollinator loss and 100-300 million people are at increased risk of floods and hurricanes because of loss of coastal habitats and protection.<br />
• In 2015, 33% of marine fish stocks were being harvested at unsustainable levels; 60% were maximally sustainably fished, with just 7% harvested at levels lower than what can be sustainably fished.<br />
• Urban areas have more than doubled since 1992.<br />
• Plastic pollution has increased tenfold since 1980, 300-400 million tons of heavy metals, solvents, toxic sludge and other wastes from industrial facilities are dumped annually into the world’s waters, and fertilizers entering coastal ecosystems have produced more than 400 ocean ‘dead zones’, totalling more than 245,000 km2 - a combined area greater than that of the United Kingdom.<br />
• Negative trends in nature will continue to 2050 and beyond in all of the policy scenarios explored in the Report, except those that include transformative change – due to the projected impacts of increasing land-use change, exploitation of organisms and climate change, although with significant differences between regions.</p>
<p>The Report also presents a wide range of illustrative actions for sustainability and pathways for achieving them across and between sectors such as agriculture, forestry, marine systems, freshwater systems, urban areas, energy, finance and many others. It highlights the importance of, among others, adopting integrated management and cross-sectoral approaches that take into account the trade-offs of food and energy production, infrastructure, freshwater and coastal management, and biodiversity conservation.</p>
<p>Also identified as a key element of more sustainable future policies is the evolution of global financial and economic systems to build a global sustainable economy, steering away from the current limited paradigm of economic growth.</p>
<p>“IPBES presents the authoritative science, knowledge and the policy options to decision-makers for their consideration,” said IPBES Executive Secretary, Dr. Anne Larigauderie. “We thank the hundreds of experts, from around the world, who have volunteered their time and knowledge to help address the loss of species, ecosystems and genetic diversity – a truly global and generational threat to human well-being.”</p>
<p><small>(IPBES press release 6 May 2019)</small></p>
<hr /><h2 style="text-align: center; color: rgb(0, 153, 0);">Global Assessment on Biodiversity and Ecosystem Services</h2>
<h3 style=" color: rgb(0, 153, 0);">Key messages from the Summary for Policy-makers</h3>
<p>Nature and its vital contributions to people, which together embody biodiversity and ecosystem functions and services, are deteriorating worldwide.</p>
<p>Nature embodies different concepts for different people, including biodiversity, ecosystems, Mother Earth, systems of life and other analogous concepts. Nature’s contributions to people embody different concepts such as ecosystem goods and services, and nature’s gifts. Both nature and nature’s contributions to people are vital for human existence and good quality of life (human well-being, living in harmony with nature, living well in balance and harmony with Mother Earth, and other analogous concepts).While more food, energy and materials than ever before are now being supplied to people in most places, this is increasingly at the expense of nature’s ability to provide such contributions in the future and frequently undermines nature’s many other contributions, which range from water quality regulation to sense of place. The biosphere, upon which humanity as a whole depends, is being altered to an unparalleled degree across all spatial scales. Biodiversity – the diversity within species, between species and of ecosystems – is declining faster than at any time in human history.</p>
<p>A1. Nature is essential for human existence and good quality of life. Most of nature’s contributions to people are not fully replaceable, and some are irreplaceable.</p>
<p>A2. Nature’s contributions to people are often distributed unequally across space and time and among different segments of society. There are often trade-offs in the production and use of nature’s contributions.</p>
<p>A3. Since 1970, trends in agricultural production, fish harvest, bioenergy production and harvest of materials have increased, but 14 of the 18 categories of contributions of nature that were assessed, mostly regulating and non-material contributions, have declined.</p>
<p>A4. Nature across most of the globe has now been significantly altered by multiple human drivers, with the great majority of indicators of ecosystems and biodiversity showing rapid decline.</p>
<p>A5. Human actions threaten more species with global extinction now than ever before. An average of around 25 per cent of species in assessed animal and plant groups are threatened (figure SPM.3), suggesting that around 1 million species already face extinction, many within decades, unless action is taken to reduce the intensity of drivers of biodiversity loss.Without such action there will be a further acceleration in the global rate of species extinction, which is already at least tens to hundreds of times higher than it has averaged over the past 10 million years.</p>
<p>A6. Globally, local varieties and breeds of domesticated plants and animals are disappearing. This loss of diversity, including genetic diversity, poses a serious risk to global food security by undermining the resilience of many agricultural systems to threats such as pests, pathogens and climate change.</p>
<p>A7. Biological communities are becoming more similar to each other in both managed and unmanaged systems within and across regions.</p>
<p>A8. Human-induced changes are creating conditions for fast biological evolution - so rapid that its effects can be seen in only a few years or even more quickly. The consequences can be positive or negative for biodiversity and ecosystems, but can create uncertainty about the sustainability of species, ecosystem functions and the delivery of nature’s contributions to people.</p>
<h3 style=" color: rgb(0, 153, 0);">B. Direct and indirect drivers of change have accelerated during the past 50 years</h3>
<p>The rate of global change in nature during the past 50 years is unprecedented in human history. The direct drivers of change in nature with the largest global impact have been (starting with those with most impact): changes in land and sea use; direct exploitation of organisms; climate change; pollution; and invasion of alien species. Those five direct drivers result from an array of underlying causes –the indirect drivers of change – which are in turn underpinned by societal values and behaviours that include production and consumption patterns, human population dynamics and trends, trade, technological innovations and local through global governance. The rate of change in the direct and indirect drivers differs among regions and countries.</p>
<p>B1. For terrestrial and freshwater ecosystems, land-use change has had the largest relative negative impact on nature since 1970, followed by the direct exploitation, in particular overexploitation, of animals, plants and other organisms mainly via harvesting, logging, hunting and fishing. In marine ecosystems, direct exploitation of organisms (mainly fishing) has had the largest relative impact, followed by land/sea-use change.</p>
<p>B2. Climate change is a direct driver that is increasingly exacerbating the impact of other drivers on nature and human well-being.</p>
<p>B3. Many types of pollution, as well as invasive alien species, are increasing, with negative impacts for nature.</p>
<p>B4. In the past 50 years, the human population has doubled, the global economy has grown nearly 4-fold and global trade has grown 10-fold, together driving up the demands for energy and materials.</p>
<p>B5. Economic incentives generally have favoured expanding economic activity, and often environmental harm, over conservation or restoration. Incorporating the consideration of the multiple values of ecosystem functions and of nature’s contribution to people into economic incentives has, in the economy, been shown to permit better ecological, economic and social outcomes.</p>
<p>B6. Nature managed by indigenous peoples and local communities is under increasing pressure. Nature is generally declining less rapidly in indigenous peoples’ land than in other lands, but is nevertheless declining, as is the knowledge of how to manage it. At least a quarter of the global land area is traditionally owned, managed, used or occupied by indigenous peoples.</p>
<h3 style=" color: rgb(0, 153, 0);">C. Goals for conserving and sustainably using nature and achieving sustainability cannot be met by current trajectories, and goals for 2030 and beyond may only be achieved through transformative changes across economic, social, political and technological factors</h3>
<p>Past and ongoing rapid declines in biodiversity, ecosystem functions and many of nature’s contributions to people mean that most international societal and environmental goals, such as those embodied in the Aichi Biodiversity Targets and the 2030 Agenda for Sustainable Development, will not be achieved based on current trajectories. These declines will also undermine other goals, such as those specified in the Paris Agreement adopted under the United Nations Framework Convention on Climate Change and the 2050 Vision for Biodiversity. The negative trends in biodiversity and ecosystem functions are projected to continue or worsen in many future scenarios in response to indirect drivers such as rapid human population growth, unsustainable production and consumption and associated technological development. In contrast, scenarios and pathways that explore the effects of a low-to-moderate population growth, and transformative changes in production and consumption of energy, food, feed, fibre and water, sustainable use, equitable sharing of the benefits arising from use and nature-friendly climate adaptation and mitigation, will better support the achievement of future societal and environmental objectives.</p>
<p>C1. Implementation of policy responses and actions to conserve nature and manage it more sustainably has progressed, yielding positive outcomes relative to scenarios of no intervention, but not sufficiently to stem the direct and indirect drivers of nature deterioration. It is therefore likely that most of the Aichi Biodiversity Targets for 2020 will be missed.</p>
<p>C2. Nature is essential for achieving the Sustainable Development Goals. However, taking into consideration that the Sustainable Development Goals are integrated and indivisible, as well as implemented nationally, current negative trends in biodiversity and ecosystems will undermine progress towards 80 per cent (35 out of 44) of the assessed targets of goals related to poverty, hunger, health, water, cities, climate, oceans and land (Sustainable Development Goals 1, 2, 3, 6, 11, 13, 14, and 15).</p>
<p>C3. Areas of the world projected to experience significant negative effects from global changes in climate, biodiversity, ecosystem functions and nature’s contributions to people are also home to large concentrations of indigenous peoples and many of the world’s poorest communities.</p>
<p>C4. Except in scenarios that include transformative change, negative trends in nature, ecosystem functions and in many of nature’s contributions to people are projected to continue to 2050 and beyond, due to the projected impacts of increasing land/and sea-use change, exploitation of organisms and climate change.</p>
<p>C5. Climate change is projected to become increasingly important as a direct driver of changes in nature and its contributions to people in the next decades. Scenarios show that meeting the Sustainable Development Goals and the 2050 Vision for Biodiversity depends on taking into account climate change impacts in the definition of future goals and objectives.</p>
<h3 style=" color: rgb(0, 153, 0);">D. Nature can be conserved, restored and used sustainably while simultaneously meeting other global societal goals through urgent and concerted efforts fostering transformative change</h3>
<p>Societal goals – including those for food, water, energy, health and the achievement of human well-being for all, mitigating and adapting to climate change and conserving and sustainably using nature – can be achieved in sustainable pathways through the rapid and improved deployment of existing policy instruments and new initiatives that more effectively enlist individual and collective action for transformative change. Since current structures often inhibit sustainable development and actually represent the indirect drivers of biodiversity loss, such fundamental, structural change is called for. By its very nature, transformative change can expect opposition from those with interests vested in the status quo, but such opposition can be overcome for the broader public good. If obstacles are overcome, commitment to mutually supportive international goals and targets, supporting actions by indigenous peoples and local communities at the local level, new frameworks for private sector investment and innovation, inclusive and adaptive governance approaches and arrangements, multi-sectoral planning and strategic policy mixes can help to transform the public and private sectors to achieve sustainability at the local, national and global levels.</p>
<p>D1. The global environment can be safeguarded through enhanced international cooperation and linked locally relevant measures. The review and renewal of agreed environment-related international goals and targets based on the best available scientific knowledge and the widespread adoption and funding of conservation, ecological restoration and sustainable use actions by all actors, including individuals, are key to this safeguarding.</p>
<p>D2. Five main interventions (“levers”) can generate transformative change by tackling the underlying indirect drivers of nature deterioration: (1) incentives and capacity-building; (2) cross-sectoral cooperation; (3) pre-emptive action; (4) decision-making in the context of resilience and uncertainty; and (5) environmental law and implementation.</p>
<p>D3. Transformations towards sustainability are more likely when efforts are directed at the following key leverage points, where efforts yield exceptionally large effects (Figure SPM.9): (1) visions of a good life; (2) total consumption and waste; (3) values and action; (4) inequalities; (5) justice and inclusion in conservation; (6) externalities and telecouplings; (7) technology, innovation and investment; and (8) education and knowledge generation and sharing.</p>
<p>D4. The character and trajectories of transformation will vary across contexts, with challenges and needs differing, among others, in developing and developed countries. Risks related to inevitable uncertainties and complexities in transformations towards sustainability can be reduced through governance approaches that are integrative, inclusive, informed and adaptive.</p>
<p>D5. Recognizing the knowledge, innovations and practices, institutions and values of indigenous peoples and local communities and their inclusion and participation in environmental governance often enhances their quality of life, as well as nature conservation, restoration and sustainable use, which is relevant to broader society. Governance, including customary institutions and management systems, and co-management regimes involving indigenous peoples and local communities, can be an effective way to safeguard nature and its contributions to people, incorporating locally attuned management systems and indigenous and local knowledge.</p>
<p>D6. Feeding humanity and enhancing the conservation and sustainable use of nature are complementary and closely interdependent goals that can be advanced through sustainable agricultural, aquacultural and livestock systems, the safeguarding of native species, varieties, breeds and habitats, and ecological restoration.</p>
<p>D7. Sustaining and conserving fisheries and marine species and ecosystems can be achieved through a coordinated mix of interventions on land, in freshwater and in the oceans, including multilevel coordination across stakeholders on the use of open oceans.</p>
<p>D8. Land-based climate change mitigation activities can be effective and support conservation goals {Table SPM1}. However, the large-scale deployment of bioenergy plantations and afforestation of non-forest ecosystems can come with negative side effects for biodiversity and ecosystem functions.</p>
<p>D9. Nature-based solutions can be cost-effective for meeting the Sustainable Development Goals in cities, which are crucial for global sustainability.</p>
<p>D10. A key constituent of sustainable pathways is the evolution of global financial and economic systems to build a global sustainable economy, steering away from the current limited paradigm of economic growth.</p>
<p><small>(Based on <a href="https://www.ipbes.net/sites/default/files/downloads/summary_for_policymakers_ipbes_global_assessment.pdf">https://www.ipbes.net/sites/default/files/downloads/summary_for_policym…</a> launched 6 May 2019. See the full summary for further details.)</small></p>
<hr /><h3 style=" color: rgb(0, 153, 0);">About the Intergovernmental Science-Policy Platform on Biodiversity and Ecosystem Services (IPBES)</h3>
<p>Often described as the “IPCC for biodiversity”, IPBES is an independent intergovernmental body comprising more than 130 member Governments. Established by Governments in 2012, it provides policymakers with objective scientific assessments about the state of knowledge regarding the planet’s biodiversity, ecosystems and the contributions they make to people, as well as the tools and methods to protect and sustainably use these vital natural assets. Its full report of about 1,500 pages will be published later in 2019. For more information about IPBES and its assessments visit <a href="http://www.ipbes.net">www.ipbes.net</a></p>
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<p><small>Last updated 7 May 2019</small></p>
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<section class="field field--name-field-comments field--type-comment field--label-above comment-wrapper"></section>Tue, 07 May 2019 09:55:37 +0000admin977 at https://iefworld.orghttps://iefworld.org/node/977#comments